"Gangsterism" and violence in the name of Sikhi: A Sikh perspective...

ਜੋ ਸਿੱਖ, ਸਿੱਖ ਨੂੰ ਜਾਣ ਕੇ ਕੈਦ ਕਰਾਏ, ਲੁਟਾਏ, ਮਰਵਾਏ, ਸੋ ਦੈਂਤ ਜਾਨਣਾ । - Tankhahnama Bhai Choupa Singh Shibber 

Author: Bhai Jasjit Singh Ji, New Jersey

The current situation in the Panth of Sikhs fighting amongst themselves leading to Beadbi (disrespect) of the Dastaar, pulling of Kes, killings, and committing assassination attempts on fellow Sikh Gur-bhais (Guru-joined brothers), is sure a sad state. In fact, it points to the uprising of the  Malechh (fake imposters).

Daas was going through Rehatnamay (Sikh codes of conduct) and there are very hard Bachans (words) towards those Sikhs who commit and indulge in such acts against other Sikhs. Tankhaahnama Bhai Chuapa Singh mentions those accounts as very much against Sikhi, resulting in one becoming a Thankhaiya (liable for religious disciplinary action, including socio-religious boycott).

1) ਜੋ ਸਿਖ, ਸਿੱਖ ਦੇ ਦਾੜ੍ਹੇ ਹੱਥ ਪਾਏ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।   
"A Sikh who pulls another Sikh's beard is a Thankhaiya."

2) ਜੋ ਸਿਖ, ਸਿੱਖ ਦੇ ਕੇਸਾਂ ਨੂੰ ਹੱਥ ਪਾਏ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।
"A Sikh who pulls another Sikh's Kes (hair) is a Thankhaiya."

3) ਜੋ ਸਿਖ ਨਾਲ ਹੱਥੋਂ-ਪਾਈ-ਲੜਾਈ ਕਰੇ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।
"One who gets involved in a physical fight with a Sikh is a Thankhaiya."

For the above three you can imagine how many Thankhaiye are out there now. How can we talk about the Chardi Kala of the Panth? The following code talks about one who doesn’t stop the fight even if asked by a fellow Sikh is also a Thankhaiya:

4) ਜੋ ਦੁਇ ਸਿਖ ਆਪਸ ਵਿਚ ਲੜਨ, ਸਿੱਖ ਮਨ੍ਹਾ ਕਰਨ ਅਤੇ ਲੜਾਈ ਨਾ ਛਡਣ, ਸੋ ਤਨਖਾਈਏ ।    
"When two Sikhs are fighting amongst themselves and a Sikh tells them not to but they continue, they are Thankhaiye."

The next Bachan is even stronger:

5) ਜੋ ਸਿੱਖ ਸਿੱਖ ਨੂੰ ਜਾਣ ਕੇ ਕੈਦ ਕਰਾਏ, ਲੁਟਾਏ, ਮਰਵਾਏ, ਸੋ ਦੈਂਤ ਜਾਨਣਾ ।   
"A Sikh who intentionally sends to prison, loots, or kills another Sikhs, should be recognised as a demon."

Furthermore, it says one who has close contact with them are Thankhaiye too. Not Just Thankhaiya but "Bemukh Thankhaiya". Be-mukh means one who turned their face away from the Guru, i.e. an apostate:

6) ਗੁਰੂ ਕੇ ਸਿਖ ਐਸੇ ਨਾਲ ਨਾ ਵਰਤਣ, ਬੇਮੁਖ ਤਨਖਾਹੀਆ ।   
"A Sikh of the Guru should not associated with such a person, otherwise they are Bemukh Thankhaiya."

In light of above Rehatnamay (codes of conduct), the recent killing of Bhai Bhupinder Singh is committed by none other than a Daint (demon). They can’t even be called Sikh. Whoever supports them or keeps relation with such people are also BEMUKH Thankhaiye.

May Guru Sahib save us from this dark age of Kaljug and Malechha da Naas Hovay.

Daas,
Jasjit Singh

Gurdwaras and Sikh Rehit Maryada...

5 things that most Gurdwaras don't do but still claim that they only follow Sri Akal Takht's Maryada

 1. The colour of the Nishan Sahib

The Sikh Rehit Maryada states:

(ਡ)  ਹਰ ਇਕ ਗੁਰਦੁਆਰੇ ਵਿਚ ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਕਿਸੇ ਉਚੀ ਥਾਂ ਤੇ ਲੱਗਾ ਹੋਵੇ | ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਦੇ ਪੁਸ਼ਾਕੇ ਦਾ ਰੰਗ ਬਸੰਤੀ ਜਾਂ ਸੁਰਮਈ ਹੋਵੇ ਅਤੇ ਨਿਸ਼ਾਨ ਸਾਹਿਬ ਦੇ ਸਿਰੇ ਉਤੇ ਸਰਬਲੋਹ ਦਾ ਭਾਲਾ ਜਾਂ ਖੰਡਾ ਹੋਵੇ |

"Every Gurdwara should have a Nishan Sahib on a raised level. The material of the Nishan Sahib should be yellow (Basanti) or greyish blue (Surmei), and the on the end of the Nishan Sahib should be a spear or Khanda made of Sarbloh (pure-iron)."

Sadly, nowadays it is becoming a rare sight to see a Nishan Sahib that is the correct colour. The colour of Nishan Sahibs are either orange (Kesri), dark orange, or peach colour. These are not colours that represent the Sikh sovereign nation. There is no Rehatnama that instructs Sikhs to have a Kesri colour flag. The Kesri flag, or orange colour, is a Hindu national colour and resembles the flag outside a Hindu temple and is the same colour as the RSS and Hindu right wing flags. The peach colour flag is used by Hindu saints and Deras.

2. The Nagara

The Sikh Rehit Maryada states:

(ਢ)   ਗੁਰਦੁਆਰੇ ਵਿਚ ਨਗਾਰਾ ਹੋਵੇ, ਜੋ ਸਮੇਂ ਸਿਰ ਵਜਾਇਆ ਜਾਵੇ |

"A Nagara (war drum) should be kept in the Gurdwara, which should be played at the appropriate times."

In most Gurdwaras the Nagara is absent and if they do have a Nagara it is not played during Prakaash time in the morning, during Ardaas time, and Sukhaasan time. 

The massive drum with a metallic hemispheric body was called ‘Ranjit Nagara’, the drum of victory, a name given the kettledrum percussion instrument installed by Guru Gobind Singh Ji at Sri Anandpur Sahib in 1684.  The Nagara, Punjabi for the Persian ‘naqqarah’ was a symbol of royalty. As well as fulfilling his spiritual office, Guru Gobind Singh Ji had, like his grandfather, Guru Hargobind Sahib Ji, adopted the emblems of worldly dignity. He wore an Kalgi and arms, sat under canopy and went out riding in state. The installation of a Nagara was another sign of authority. Keeping and using a Nagara in the Gurdwara had become part of Sikh tradition. The Nagara is beaten as a declaration of the sovereignty of the Khalsa, as a symbol of the sovereignty of truth and righteousness. 

3. Akhand Paaths

The Sikh Rehit Maryada states: 

ਜੇ ਕੋਈ ਆਦਮੀ ਆਪ ਪਾਠ ਨਹੀਂ ਕਰ ਸਕਦਾ, ਤਾਂ ਕਿਸੇ ਚੰਗੇ ਪਾਠੀ ਕੋਲੋਂ ਸੁਣ ਲਵੇ ਪਰ ਇਹ ਨਾ ਹੋਵੇ ਕਿ ਪਾਠੀ ਆਪੇ ਇਕੱਲਾ ਬਹਿ ਕੇ ਪਾਠ ਕਰਦਾ ਰਹੇ ਤੇ ਸੰਗਤ ਜਾਂ ਟੱਬਰ ਦਾ ਕੋਈ ਆਦਮੀ ਨਾ ਸੁਣਦਾ ਹੋਵੇ |

"If someone cannot do Paath themselves, then should listen from a good Paath reader, but it should not be the case that the Paath reader is sitting by themselves reading with no Sangat or family of the individual present."

Akhand Paaths have become misused and the respect shown to Gurbani has deteriorated over time. Rather than encouraging the Sangat to read Sri Guru Granth Sahib Ji themselves and hold Sadhaaran Paath, Gurdwaras happily do Akhand Paaths knowing at night time there is no Sangat or family members listening to the Paath. It has been inspiring to see Akhand Paaths conducted by Gursikhs during Smaagams before Rainsbaaees usually, where Gursikhs throughout the Akhand Paath sit near Sri Guru Granth Sahib Ji and listen to the Paath. However, for the majority Sangat that is not the case.

4. Anand Kaaraj

The Sikh Rehit Maryada states:

ਪ੍ਰਕਰਮਾਂ ਕਰਨ ਸਮੇਂ ਰਾਗੀ ਜਾਂ ਸੰਗਤ ਲਾਵਾਂ ਨੂੰ ਕ੍ਰਮ ਅਨੁਸਾਰ ਸੁਰ ਨਾਲ ਗਾਈ ਜਾਣ ਅਤੇ ਵਰ ਕੰਨਿਆਂ ਹਰ ਇਕ ਲਾਂਵ ਮਗਰੋਂ ਮੱਥਾ ਟੇਕ ਕੇ ਅਗਲੀ ਲਾਂਵ ਸੁਣਨ ਲਈ ਖੜ੍ਹੇ ਹੋ ਜਾਣ | ਉਪਰੰਤ ਮੱਥਾ ਟੇਕ ਕੇ ਆਪਣੀ ਥਾਂ ਤੇ ਬੈਠ ਜਾਣ ਤੇ ਰਾਗੀ ਸਿੰਘ ਜਾਂ ਅਨੰਦ ਕਰਾਉਣ ਵਾਲਾ ਅਨੰਦ ਸਾਹਿਬ ਦੀਆਂ ਪਹਿਲੀਆਂ ਪੰਜ ਪਉੜੀਆਂ ਤੇ ਅੰਤਲੀ ਪਉੜੀ ਦਾ ਪਾਠ ਕਰੇ |

"The boy and girl, after every Parkarma, should Matha Tek before Sri Guru Granth Sahib Ji, lowering their forehead to touch the ground and then stand back up to listen to the recitation of the next Laav. After the fourth Parkarma, the boy and girl should, after doing Matha Tek before Sri Guru Granth Sahib Ji, sit down at the appointed place and the Raagis or the person who has conducted the ceremony should recite the first five and the last Pauris of Anand Sahib"

According to the Sikh Rehit Maryada one is supposed to stand up to listen to the reading of each Laav, then do Matha Tekh, followed by Parkarma. When one goes before a judge, the person being addressed and spoken to by the judge, has to stand up. Similarly, when someone goes to receive the gift of Amrit from the Panj Piaare, you have to stand up when speaking to the Panj Piaare and when they interview and speak to you. 

5. Langar and Degh

The Sikh Rehit Maryada states:

ਸਿਰਗੁੰਮ , ਨੜੀ ਮਾਰ (ਜੋ ਸਿੱਖ ਹੋ ਕੇ ਇਹ ਕੰਮ ਕਰਨ) ਦਾ ਸੰਗ ਨਹੀਂ ਕਰਨਾ |
"Do not associate with (one who being a Sikh becomes) a Sirgum (cut-haired) or tobacco user." 

It further states:

(ਠ)  ਤਨਖਾਹੀਏ ਇਹ ਹਨ:- ੧.   ਮੀਣੇ, ਮਸੰਦ, ਧੀਰਮੱਲੀਏ, ਰਾਮਰਾਈਏ, ਆਦਿਕ ਪੰਥ ਵਿਰੋਧੀਆਂ ਨਾਲ ਜਾਂ ਨੜੀ ਮਾਰ, ਕੁੜੀ ਮਾਰ, ਸਿਰਗੁੰਮ ਨਾਲ ਵਰਤਨ ਵਾਲਾ ਤਨਖਾਹੀਆ ਹੋ ਜਾਂਦਾ ਹੈ |

"The following are Tankhaahias (individuals liable to be reprimanded involving automatic social boycott):  1.    Anyone maintaining relations or communion with Meene, Masand, followers of Dheermal or Raam-Raae, or any other anti-Panthic individuals or groups, Narhee-maar (users of tobacco), Kurhee-maar (those who kill or abort their daughters), and Sirgum (those who cut their hair)."

According to the Sikh Rehat Maryada foot note, maintaining relations or communion means "ਰੋਟੀ ਬੇਟੀ ਦੀ ਸਾਂਝ" (i.e. to eat from or marry into). Nowadays, there are Gurdwaras which have those who cut their hair or use tobacco or intoxicants (i.e. alcohol) giving out Degh, making Langar and distributing Langar.  Some Gurdwaras even have paid chefs or Laangaris who have cut hair and or consume intoxicants (i.e. alcohol etc). According to the Sikh Rehat Maryada, anyone cooked food and from the hands of such persons would be deemed liable for religious disciplinary action (i.e. Tankhaah). Due to pleasing others, the observation of the Sikh Rehat Maryada has been relaxed and yet still claim to be following the Panth's Maryada.

Bradford Sikh Family Camp...

On Sunday 1st May 2016, Guru Nanak Gurdwara Bradford held a one-day Sikh Family Camp for all ages. The theme of the camp was 'universal brotherhood'. The workshops covered sisterhood and brotherhood within Sikhi, and the familyhood of humanity. The speakers included Bhai Vijay Singh (Luton), Bhenji Navrup Kaur (Woolwich), Bhai Jagjit Singh (Wakefield), and Bhenji Sukhi Kaur (Birmingham).

During the camp younger campers learnt about the Nishan Sahib, Saakhis (stories), and how to do Johrian Di Seva (seva of cleaning shoes). The camp ended with campers sharing what they had learnt with the rest of the Sangat and all campers singing Shabad Keertan. This was followed by Rehraas Sahib by campers. May Guru jee bless all the organizers and sevadaars to do more sevaa!

Bhai Vijay Singh's workshop

Bhenji Sukhi Kaur's workshop where she used a puppet to help explain Sikhi to the children

Bhenji Ujjagar Kaur with the nursery children

Fun activities and games

Younger children learning about the history of the Sikh Gurus

Workshop on the Panthic spirit of Gursikhs during the British Raaj

Children doing Sikhi activities

Children doing Johrian Di Seva.

 

Questions and answers session with the adults

Campers presented what they have learnt and the message they are taking away with them from the camp

At the camp I met Bibi Ruth Kaur. An English lady in her 60s from Doncaster, who has taken Amrit. She had come to Bradford to attend the camp. Hearing her journey to Sikhi was very inspiring.

Dhan Hai Guru, Dhan Hai Teree Sikhee!

Part 2 - Denmark Sikh Family Camp - Inspirational Stories

Story from the Sikh Family Camp held from 22-24 April, 2016, in Denmark:

ਪੂਤਾ ਮਾਤਾ ਕੀ ਆਸੀਸ ||
ਨਿਮਖ ਨ ਬਿਸਰਉ ਤੁਮ੍ਹ ਕਉ ਹਰਿ ਹਰਿ ਸਦਾ ਭਜਹੁ ਜਗਦੀਸ ||੧|| ਰਹਾਉ ||

"O son, this is your mother's hope and prayer, that you may never forget the Lord, even for an instant. May you ever vibrate upon the Lord of the Universe. ||1||Pause||"
(Goojree M:5, 496)

At the Denmark Sikh Family Camp I met Bhai Lakhdeep Singh, his wife and young child. Bhai Lakhdeep Singh can always be seen doing seva in the Langar or Chaur Sahib seva. I had an opportunity to talk to him and find out about his journey into Sikhi. 

Bhai Lakhdeep Singh has a disabled child called Kabir-jyot Singh ('Kabir' literally meaning 'magnificent', and 'Jyot' meaning 'light'). Truly, Bhai Lakhdeep Singh and his wife have accepted their disabled child as the great light in their lives which has made them see and appreciate life and Vahiguru. Kabir-jyot Singh was not born disable, but when still a baby he became ill and the hospital doctors in Punjab gave him to much oxygen which resulted in brain damage. It was inspirational to see how both Bhai Sahib and wife accepted Vahiguru's Will and do not see their child as a burden or punishment from Vahiguru, but a blessing from Vahiguru which helps them to remember Vahiguru. "Kabir-Jyot gives us so much happiness. He is the joy of our lives. He keeps us remembering Vahiguru. We are thankful we have have been given this opportunity to do his seva" said Bhai Lakhdeep Singh. 

Bhai Lakhdeep Singh shared his mother had taken Amrit and was very religious minded. However, his father was not Amritdhari and drank alcohol. His mother had inspired and encouraged him to visit the Gurdwara, do Seva and instilled in him Sikh values. However, during college he got into the wrong company and ended up visiting the barber's shop. The long Kes (hair) his mother had proudly taken care of since childhood, was cut by the barber and placed into an envelope. 

Bhai Sahib came home and opened the gate of the house. When his mother saw him with a shaven face and cut hair, she began crying and slapped him in the face. Slapping him on the face, she said, "What have you have! What have you done! I begged and begged the Guru to have you and now this what you have done? I went to Baba Buddha Ji's Asthaan (place) to do Ardaas to have you. O what have you done? I looked after your Kes with such love and devotion. How will I face my Guru?" 

ਬਚਨ ਹੈ ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਾ ਕਿ ਜੇ ਕੋਈ ਸਿਖ ਦਾ ਬੇਟਾ ਹੋਇ ਔਰ ਮੋਨਾ ਹੋਇ ਜਾਵੇ, ਤਿਸ ਕੀ ਜੜ ਸੁੱਕੀ,
ਔਰ ਜੋ ਮੋਨਾ ਸਿਖ ਹੋਇ ਜਾਵੇ ਤਿਸ ਕੀ ਜੜ ਹਰੀ | 

“The sermon of the Guru is that if a son of a Sikh becomes ‘Mona’ (cut-haired) then his roots have dried up; and if a ‘Mona’ becomes a Sikh, then their roots have become fresh with life.

 (Thankhahnama: Bhai Nand Lal Ji, p. 60)

Being young and immature, Bhai Lakhdeep Singh said that he got the envelope with his cut Kes and threw the envelope at his mother, and said, "Here have you beloved Kes. You did the Ardaas, not me. I don't care what anyone says, I am happy like this." Saying this he walked out in anger from the house. 

When he came back home that night, his mother did not speak to him. Three days had passed and his mother had not spoken to and nor cooked for him. After three days, his grandmother called him over and said, "Son. Do you know that for three days, your mother has not eaten a single grain of food nor a single drop of water. This is because of you. If you want your mother to eat food or drink water, you will have to seek forgiveness from here." Knowing his mother, he knew that she had great faith and courage, and that if she had her mind set to do something she would. It was clear that the mother would happily go without food and happily die if her son had turned his back to his Guru.

Moved by the determination and suffering of his mother, he immediately went to his mother and fell at her feet. He said, "Mata Ji, please forgive me. I have made a mistake. I will never cut my hair again, but please eat some food and have some water."  The mother asked, "If you promise that you will never commit the same mistake you did again, I will eat something my son." They both embraced one another. 

Bhai Lakhdeep Singh said, "My mother's faith and determination gave me Sikhi. If my mother had said, "O well, youngsters are youngsters" or "these things happen" I would not be a Gursikh today. My mother's stubbornness and strict stand made me turn around. That was only time I ever allowed a barber to touch my hair with scissors."

One thing that moved him and deepened his faith again was a CD that was given to him. The audio CD was a divaan of Bhai Ranjit Singh Dhadrianwale on the Shaheedi of the Chhote Sahibzaade. Hearing the history of the Sahibzaade further strengthened his resolve to follow the Guru and seek the Guru's blessings. Keeping his Kesh and wearing a Dastaar again, he was walking in the village and came across a young Hindu boy who was his friend. He was shocked to see that he had grown his Kes, and wearing a Dastaar. He asked, "What has happened to?" The young man replied, "I have decided to become a Sikh and planning to take Amrit. Let's take Amrit together." Just as company had taken him away from the Guru, the blessed company brought him back to the Guru. Both friends went to Takht Kesgarh Sahib and received the gift of Amrit.

After Amrit, both him and his friend would everyday go the local Gurdwara and do Seva. His father became so angry with him doing Seva that he scolded him and said, "You are always at the Gurdwara. Move your bed to the Gurdwara and stay there. Get out of this house!" When the father went away, the mother would hug him and say, "Don't worry son! I will speak to your father and make him come around. Carry on doing Guru Ji's Seva and visiting the Gurdwara. Never give up on Seva or stop going to the Gurdwara. Go, and remember to come back home."  His mother would always cover him and protect him whilst building up his Sikhi in front of his less understanding and non-religious father. 

Despite not much education due to the circumstances at home, he got married to his wife who is an Advocate and university graduate. He asked his wife that she would have to take Amrit if they wished to get married. She accepted and received Amrit. Both of them showed so much contentment and satisfaction with life, despite the day to day challenges of life, which left a lasting impression on me. 

ਸਤਿਗੁਰ ਬਚਨ ਤੁਮ੍ਹਾਰੇ ||  ਨਿਰਗੁਣ ਨਿਸਤਾਰੇ ||੧|| ਰਹਾਉ ||

 ਮਹਾ ਬਿਖਾਦੀ ਦੁਸਟ ਅਪਵਾਦੀ ਤੇ ਪੁਨੀਤ ਸੰਗਾਰੇ ||੧|| 

ਜਨਮ ਭਵੰਤੇ ਨਰਕਿ ਪੜੰਤੇ ਤਿਨ੍ਹ ਕੇ ਕੁਲ ਉਧਾਰੇ ||੨|| 

ਕੋਇ ਨ ਜਾਨੈ ਕੋਇ ਨ ਮਾਨੈ ਸੇ ਪਰਗਟੁ ਹਰਿ ਦੁਆਰੇ ||੩|| 

ਕਵਨ ਉਪਮਾ ਦੇਉ ਕਵਨ ਵਡਾਈ ਨਾਨਕ ਖਿਨੁ ਖਿਨੁ ਵਾਰੇ ||੪||੧||੧੪੧|| 

"O True Guru, by Your Words, even the worthless have been saved. ||1||Pause|| Even the most argumentative, vicious and indecent people, have been purified in Your company. ||1|| Those who have wandered in reincarnation, and those who have been consigned to hell - even their families have been redeemed. ||2|| Those whom no one knew, and those whom no one respected - even they have become famous and respected at the Court of the Lord. ||3|| What praise, and what greatness should I attribute to You? Nanak is a sacrifice to You, each and every moment. ||4||1||141||" 

(Aasa M:5, 406)

Part 1 - Denmark Sikh Family Camp - Inspirational Stories

Story from the Sikh Family Camp held from 22-24 April, 2016, in Denmark:

Story of Brother Rakesh

ਜੀਅ ਕੀ ਬਿਰਥਾ ਹੋਇ ਸੁ ਗੁਰ ਪਹਿ ਅਰਦਾਸਿ ਕਰਿ ||
ਛੋਡਿ ਸਿਆਣਪ ਸਗਲ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰਿ ||

"When your soul is feeling sad, offer your prayers to the Guru. Renounce all your cleverness, and dedicate your mind and body to Him." 

(Gujri M:5, 519)

At the end of the Sunday divaan, Bhai Gursewak Singh came to me and said that someone would like to talk to me. I thought it must be someone who is upset with the lecture I had given about Gurmat and felt offended that I spoke about alcohol or Amrit etc. Bhai Gursewak Singh brought to me a Veer jee with cut hair, wearing an orange rumaal and an 'Om' Hindu symbol around his neck. The Veer jee said to me, "Sat Siree Akaal jee." He spoke Hindi. He asked, "Can I take a few of your moments, I wished to talk to you." 

We took a seat at the back of the Darbar Sahib and began talking. The Veer jee introduced himself and said, "My name is Rakesh. I am a Hindu. I am originally from Gujarat. I come here, to the Gurdwara regularly. The one thing I love about Sikhs and the Sikh religion is - simplicity. Everything is so simple and everyone is so welcoming. Although I am a Hindu, I don't get the same inner-peace and joy that I get from the Hindu temple as I get from the Gurdwara Sahib..."

He continued, "I wish to share with you a story about this Gurdwara and how this is a special place for me." He explained that he was married to a Danish lady, who had a daughter from a previous marriage but was accepted by Rakesh as his own. When he arrived in the country he used to go school to learn how to speak Danish. Whilst learning Danish he met a Punjabi aunty who was also learning Danish. One day the Punjabi aunty invited Rakesh to the Gurdwara Sahib because they had an Akhand Paatth Sahib.

Rakesh explained, "From when my daughter was born, her feet were not flat. They were curved upwards. Because she could not place her foot flat, she could not walk. The doctors said that there was no cure and wrote that she would never ever be able to walk." He explained that on the Saturday of the Akhand Paatth Sahib, they visited the Gurdwara Sahib in Copenhagen for the first time. He didn't know much about Sikhs and it was the first time he was visiting a Gurdwara in his life. Rakesh, his Danish wife and daughter which they carried to the Darbaar Sahib, stood before Sri Guru Granth Sahib Ji. 

Rakesh said, "Sardar Ji! My wife and I decided we would pray to Sri Guru Granth Sahib Ji to make our daughter better so that she can walk. My wife and I stood before Sri Guru Granth Sahib Ji with our hands together and prayed. My wife said to Sri Guru Granth Sahib Ji that if he makes our daughter better, she would raise her as a Sikh. We later had langar and went home." He explained, that evening they arrived home, they noticed their daughter's curled feet had gone one inch down. The following morning they woke up, they noticed their daughter's feet had gone down by another inch. By seven days, both feet of their daughter were straight and touching the ground. Rakesh smiled and said, "The doctors said she could not walk. Within a week Sri Guru Granth Sahib Ji blessed our daughter and she is able to walk now. Sri Guru Granth Sahib Ji is not just wisdom - Sri Guru Granth Sahib Ji is a Power. I know - I have experienced this. Sri Guru Granth Sahib Ji is a real, a Living Power. Since then, I come all the time to the Gurdwara, listen to Gurbani and Keertan, and do Seva. I love coming here. It gives me so much peace, joy and satisfaction."  

ਸਚੀ ਕੁਦਰਤਿ ਸਚੀ ਬਾਣੀ ਸਚੁ ਸਾਹਿਬ ਸੁਖੁ ਕੀਜਾ ਹੇ ||੫||

"True is Your Power, and True is GurBani. O my Lord and Master! True is the peace which You give. ||5||"

(Maaroo M:5, 1074)

Denmark Sikh Family Camp, April 2016...

From 22nd April to 24th April, a three-day Sikh Family camp was held at Gurdwara Singh Sabha Copenhagen in Denmark. The camp was attended by children and adults. Bhai Rajpal Singh and Bibi Prabhujit Kaur from Holland came to do seva of leading classes for children. Approximately fifty people attended the camp over the three-days. Going to camps for me is not about teaching the Sangat about Sikhi, but more importantly taking something from the Sangat. I can say that this camp was so inspiring. So many campers and members of the Sangat had so much to give and learn from.

The main topics that the parents and adults class covered over the camp were (i) exploring female foeticide, dowry, why some cultures dislike the birth of girls and the Gurmat perspective; and (ii) exploring the role of family in Gurmat, learning from family relations of the Ten Gurus, and issues affecting children in today's modern world. The younger children learnt Saakhis, basics of Gurmat, why and how we should come to the Gurdwara Sahib, and Panj Vikaar.

Some photos from the camp:
 

 Bhenji Prabhujit Kaur (Holland) with the younger children's class

 Younger children's class

 Family and Gurmat workshop

 Adults workshop - group discussions

  Adults workshop - group discussions

  Adults workshop - group discussions

 Dastaar tying - Bhenji Isha Kaur, from Turkish background from Holland having a Dastaar tied.

 Veer Jasbir Singh playing the Dilruba.

 Question and answers session

 Degh being prepared by Gursikhs

Evening divaan - Bhai Gursewak Singh doing Kirtan of Aarti Aarta

On Sunday morning we visited 9 year-old Deenpal Singh in hospital who wanted to be at the camp but due to ill health was in hospital.

Bhai Subegh Singh Ji, thanking the Sangat at the end of the camp

At the end of Sunday divaan, the younger children presented what they had learnt and received prizes.

Dhan Guru, Dhan Hai Teree Sikhee!

Khalsa School Shabad Chaunki for Vaisakhi...

Khalsa School Surrey shabad chaunki during Vaisakhi Nishaan Sahib seva. Keertan by Veer Gavin Singh along with other school students:

Anti-Sikh Parchaar (Part 9): Violation of Amrit Sanchar Maryada...

Poster advertising the distorted Sikh initiation ceremony.

It has been widely reported on the Internet that Gurdwara Sikh Sangat of Virginia, USA, violated Amrit Sanchaar Maryada on April 15, 2016. In a mockery of the historic Amrit Sanchaar of 1699, the Gurdwara Sahib prepared the 'pahul' without reading the mandated Panj Banian (prayers), as stated in the Sikh Rehit Maryada and historical references, which has been accepted and observed the entire Panth since the revealing of the Khalsa.

Internet news of the historic event attacking the fundamentals of Sikhi

In the so-called Amrit Sanchaar, the first 13 Angs of Sri Guru Granth Sahib Ji were read to prepare the 'pahul', instead of the required Panj Banian, which includes Jaap Sahib, Tve Prasaad Svaye, and Chaupai Sahib. Furthermore, the following newly created guidelines were given:

1. Daily Nitnem to be recited is the first 13 Angs of Sri Guru Granth Sahib Ji (Jap Ji, Sodar, So Purkh, and Sohila Sahib)
2. Ardaas to be started with “Pritham Akaal purkh simar ke” and concluded with “Tu samrath agam agochar jeo pind teri raas..”
3. Amrit Sanchaar, Khande dee pahul, to be prepared with Banis of Jap, Sodar, So purakh, Sohila and Anand Sahib.

By this, the organiser of this stunt is trying to prove that real Amritdhari Sikhs are only created from 15th April 2016 onwards. Before that all are Patits because they have taken wrong Amrit, according to their controversial interpretation of Sikhi. There is no other conclusion that can be derived from this situation.

Questions for 'Giani' Kuldeep Singh, the creator of this new ceremony:

Q1. Are all Amritdhari Patits who took Amrit before April 15, 2016?

Q2. Before April 15, 2016, from where did he took Amrit that was prepared by reading 13 Angs?

Q3. This means he himself was Patit till April 15, 2016, because he had taken wrong Amrit?

Q4. Being Patit then who authorized him to do seva in Panj? He is Tankhahiya on this ground itself.

Q5. Till April 15, 2016, all have taken wrong Amrit and all are Tankhaiye. Then who are those Non-Tankhaiye Panj reading 13 Angs and creating Amrit? On what ground they are Non-Tankhaiye and are authorized to create Amrit?

Q6. On the basis that he doesn't accept any other Sikh scripture or religious text, other than Sri Guru Granth Sahib Ji as the basis for Sikh way of life and code of conduct, where in Sri Guru Granth Sahib Ji does it instruct to: (1) Say Fateh; (2) Wear a Kara, Kangha, Kirpaan and Kashhera; (3) To make Karhah Prashaad; and (4) To use a Sarbloh Baatta (unless they used a plastic bowl?)?

Q7. If there is no reference to Kakkaars, Sarbloh, saying Fateh or Karhah Prashaad in Sri Guru Granth Sahib Ji, then who gave him authority to use or instruct such things, and according to his own definition is he not going against Sri Guru Granth Sahib Ji?

Q8. When the so-called 'Pahul' was given, did the five people administrating it say, "Bol Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh" to the person receiving the 'pahul', if so, then which Ang of Sri Guru Granth Sahib Ji does this line appear? If not, then why are you reciting non-Gurbani to administer Amrit, in accordance to your own rules?

Toronto Singhs Camp 2016 - Register Now!...

6th Annual Toronto Singhs Camp 2016
Wednesday, June 22nd to Sunday, June 26th

NEW LOCATION:
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-Uplifting Amritvela & Kirtan Divans
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-Paintballing & Battle Archery
AND MUCH MUCH MORE!!!

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Note: Straight after Toronto Singhs Camp is the Annual Akhand Kirtani Jatha Toronto Smaagam from June 26th to 3rd July!

Abortion - ਭਰੂਣ ਹੱਤਿਅਾ...

ਜੋ ਗੁਰੂ ਕਾ ਸਿਖ ਹੋਇ ਸੋ ਕੰਨਿਆ ਨ ਮਾਰੇ || 
ਅਤੇ ਨੜੀਮਾਰ, ਕੁੜੀਮਾਰ ਨਾਲ ਨਾ ਵਰਤੇ || 
 ਕੰਨਿਆ ਦੇ ਨਾ ਪੈਸੇ ਖਾਏ || 
“Whoever is a Sikh of the Guru is not kill their daughter. And not to associate or keep relations with smokers or one who kills their daughter. Never financially burden your daughter.” 
(Rehatnama Bhai Chaupa Singh – p. 80)

ਮੀਣਾ ਅੋਰ ਮਸੰਦੀਆ, ਮੋਨਾ, ਕੁੜੀ ਜੋ ਮਾਰ
ਹੋਇ ਸਿਖ ਵਰਤਨ ਕਰਹਿ ਅੰਤ ਕਰੇਗਾ ਖੁਆਰ ||੬||
“(The followers of) Minas or Masands, ‘Mona’ (cut-haired person), or one who kills their daughter – if a Sikh associates with these, then at the end they will be disgraced.”
(Rehatnama: Bhai Prahlad Singh Ji, p. 64)

ਕੁੜੀਮਾਰ ਮਸੰਦ ਜੋ ਮੀਣੇ ਕਾ ਪ੍ਰਸਾਦਿ ਲਏ ਜੁ ਇਨ ਕੇ ਹਾਥ ਕਾ ਜਨਮ ਗਵਾਵਹਿ ਬਾਦ ||
“Those who take food from the hands of daughter-killers, Masands or Minas (those excommunicated from the Panth), their life goes wasted.”
(Rehatnama: Bhai Desa Singh Ji)

ਕੁੜੀ ਮਾਰ ਆਦਿਕ ਹੈਂ ਜੈਤੇ || ਮਨ ਤੇ ਦੂਰ ਤਿਆਗੇ ਤੇਤੇ ||
“Where there are daughter-killers etc. Keep them far and away from your mind.” 
(Rehatnama: Bhai Desa Singh Ji, p. 128)

A MUST WATCH DOCUMENTARY:

A Tribute to the Shaheeds of Vaisakhi 1978...

Khalsa Camp UK 2016 - Register Now!

This is a review by Bhenji Pavanjot Kaur, a camper at Khalsa Camp 2015 on the 25th anniversary of Khalsa Camp of her experience at Khalsa Camp. Visit www.KhalsaCamp.co.uk for more information:

From the furthest ends of the globe to the nearest Gurdwara down the street, Khalsa Camp is open to all and provides an out of this world experience to everyone and anyone who attends, regardless of whatever stage of your spiritual journey you may be on.

Campers attending Khalsa Camp often come with a deep yearning and aspiration to ‘Discover the Spirit Within’ and with the grace of Guru Sahib we strive to ensure that their aspirations are fulfilled.

Khalsa Camp is a positive, inspirational and life-changing experience and we hope that each and every camper will take something of value from their time here.

 

 

REGISTER NOW FOR KHALSA CAMP 2016

26th TO 31st AUGUST 2016

 

Anti-Sikh Parchaar (Part 8): Topic - Bana & Panj Kakkaar

I was informed by an Amritdhari Bibi attending a Gurdwara Sahib that an elder of the Gurdwara who was wearing a Kurta Pyjama and a gatra Kirpan over his clothes pulled her over to a side. The elder said, "Do you know Sri Guru Granth Sahib Ji does not mention anything about outer clothing or a certain dress, yet Amritdharis make such a fuss about keeping a certain appearance that claim Gursikhs have. Can you have me any evidence from Sri Guru Granth Sahib Ji that Amritdharis have to wear a certain clothing or have a certain identity?" The Bibi hearing this was shocked that someone who looked like an Amritdhari was trying to persuade her that there is no need to wear the outer Kakkaars or Bana, yet he himself was wearing it. The elder did not have enough courage to challenge Sikhi openly and therefore was going around the Gurdwara targeting vulnerable individuals who he could brainwash on a one-to-one basis. Below is a write up of attacks on Bana and Panj Kakkaar posed by mischievous individuals and preachers and responses to them in accordance to Gurmat.

#1. "Sri Guru Granth Sahib Ji does not mention anything about wearing ‘Bana’ and that we should dress in a particular way. Why do people insist that is Maryada to wear a certain dress code when Sri Guru Granth Sahib Ji doesn’t mention such a thing?"

RESPONSE: Firstly, does this person asking the question only restrict their actions to what is mentioned in Sri Guru Granth Sahib Ji and believes anything not mentioned in Sri Guru Granth Sahib Ji should not be done? If so, then I am assuming the person eating ice-cream, eats Laddoos, eats Karhah Prashaad, believes a Gurdwara should have a Nishan Sahib, and says ‘Guru’s Fateh’ when meeting another Sikh. The above mentioned are merely a few examples of things people do unquestioningly and believe it is right to do so, yet they are not mentioned in Sri Guru Granth Sahib Ji. Asking such a question is merely a cheap shot at making Sikhs break away from their unique dress code (Bana) and stop wearing the Panj Kakkaar. Sri Guru Granth Sahib Ji mentions what to wear:

ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਪੈਨ੍ਹ੍ਹਣਾ ਨਾਨਕ ਨਾਇ ਵਡਿਆਈ ਹੋਇ ॥੧॥
“O Nanak! (Meeting the True Guru) one eats the food and wears the clothes of Amrit (i.e. which gives eternal spiritual-life); through Naam, comes glorious greatness. ||1||”
(Bilaaval M:3, 851)

ਜਿਨ੍ਹ੍ਹੀ ਵੇਸੀ ਸਹੁ ਮਿਲੈ ਸੇਈ ਵੇਸ ਕਰੇਉ ॥੧੦੩॥
“I only wear those clothes which by wearing will lead me to meet my Lord. ||103||”
(Salok Fareed JI, 1383)

ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ॥
ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ॥
“O Baba, the pleasures of other clothes is false; wearing which is unhealthy for the body and corrupts the mind with vices.”
(Siree Raag M:1, 16)

Wearing a Chola or Kurta, which is long and covers the back and front private areas for modesty, and wearing the Panj Kakkaar, are not only good for the body but also help to avoid vice and sin entering the mind by reminding one of the Guru. These are the same clothes which we wear to the Amrit Sanchaar when presenting ourselves to the Guru, irrespective of someone’s opinions of what clothes a Sikh should or shouldn’t wear. You must ask yourself wearing which clothes makes you think of Guru Sahib more?

#2. "We should be able to wear jeans and trousers and do Keertan or do Guru Ji’s seva during a Divaan. Wearing a Kurta or Chola is just cultural and nothing to do with our religion."
RESPONSE: If wearing a kurta or chola is not important and we can wear any dress code to do important sevas in the Gurdwara, then what next? Will we expect to see Kirtanis or Sri Harmandir Sahib wearing shorts and a t-shirt? The Granthi conducting an Anand Karaj wearing jeans and a vest? This is unthinkable, yet individuals wish to justify their personal weakness and have a personal get out clause.

When taking Amrit the Panj Pyaare are dressed in a Chola. Can they wear anything? Even those who advocate that Sikhi has no dress code expect the Panj Pyaare to dress in a Chola and those presenting themselves before the Panj Pyaare must be wearing the Panj Kakkaar (includes Dastaar), men with a flowing untied beard, and Kurta/Chola. If dress code is not important then why do these people appear before the Guru to become a Sikh in such a way? The same Guru at the Amrit Sanchaar sits on the throne during the Sunday divaan. It is hypocrisy to dress in Gurmukhi dress on the Amrit Sanchaar to see the Guru but when seeing the Guru otherwise, dressed with a beard tied or wearing jeans etc.


#3. "Guru Nanak never wore the Panj Kakkaar, and nor did his Sikhs or the Sikhs of the 8 other Gurus. Can it really be wrong to follow the teachings and life of Guru Nanak and not wear the Panj Kakkaar?”
RESPONSE: Sikh way of life developed gradually over time from 1469 to 1699. Guru Nanak Dev Ji laid the foundation of Sikh lifestyle by teaching principles and wrote them down. His successor built the house upon the foundation by explicating and implementing these principles. Guru Gobind Singh Ji completed the house by putting a roof over it i.e. he finalised the mission started by Guru Nanak Dev Ji by giving a final shape to the Sikh lifestyle. It is a historical fact that Guru Gobind Singh Ji kept Panj Kakkaar and made them mandatory for all Sikhs. Since Guru Gobind Singh Ji, being the successor of guruship, was the same spirit of Guru Nanak Dev Ji, it proves that whatever He taught and established was fully according to the teachings of his predecessors.

ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ||
"They (the Gurus) shared the One Light and the same way; the King just changed His body."
(Raamkalee Bhatt Satta and Balvand Ji, 966)

The Panj Kakkaar existed in some form of shape before the Vaisakhi of 1699. All the Sikh Gurus wore a Dastaar. There is evidence that previous Gurus wore a Kara, Kachhera, Kirpan and Kangha as well. According to the Sikh Rehat Maryada in order to be a Sikh we must follow the instructions, teachings and Bani of all Ten Gurus and Sri Guru Granth Sahib Ji. Therefore, one cannot claim to be a Sikh if or she refuses and disputes to wear the Panj Kakkaar that were commanded by Guru Gobind Singh Ji.  

#4. “The Panj Kakkaar are not mentioned in Sri Guru Granth Sahib Ji, so why do we wear them? Is there any need when Guru Ji says the most important thing is to live in Hukam?"
RESPONSE: It is written in the Sikh Rehat Maryada and historical Rehitnamas to wear the Panj Kakkaar. If someone claims to follow Sikh Rehat Maryada and Sri Akal Takht Sahib, then how can they not follow the instruction in Maryada to wear Panj Kakkaar?

ਤੁਮ੍ਹੇ ਪਾਹੁਲ ਦੇਨੇ ਸੇ ਪਹਿਲੇ- ਹਮੇਂ ਪਾਂਚ ਕਕਾਰ ਦੀਏ ਹੈਂ- ਇਨ੍ਹੇ ਭੁਲ ਕੇ ਬਦਨ ਸੇ ਜੁਦਾ ਨਹੀਂ ਕਰਨਾ । ਪ੍ਰਿਥਮੇ ਤੁਸਾਂ ਕੋ ਨੀਲੀ ਰਾਂਗ ਕੀ ਕੇਸਕੀ, ਕੰਘਾ, ਕ੍ਰਿਪਾਨ, ਸਰਬ ਲੋਹ ਕਾ ਕੜਾ ਤੇ ਸਫੈਦ ਰੰਗ ਕਾ ਕਛਿਹਰਾ ਦੀਆ ਹੈ । ਇਨ ਮੇਂ ਏਕ ਭੀ ਜੁਦਾ ਹੋਇ ਜਾਇ, ਗੁਰਦਵਾਰੇ ਜਾਇ ਸੰਗਤ ਮੇਂ ਬਖਸ਼ਾਨਾ, ਢਿਲ ਨਹੀਂ ਪਾਨਾ ।
“Before giving you Amrit, I (Guru Gobind Singh Ji) gave you five Kakkaars, which you never separate from your body. First to be given you is the blue-coloured Keski, Kangha, Kirpan, pure iron Karha, and white-coloured Kachhera. If any one of these gets separated (from you), then seek forgiveness for that from the Sangat in the Gurdwara, and in doing this there should be no delay.”
(Guru Kian Sakhiaan, authored by Swaroop Singh Kanishk (1790ce), p. 123)

ਕੱਛ, ਕੜਾ, ਕਿ੍ਰਪਾਨ, ਕੰਘਾ, ਕੇਸਕੀ, ਇਹ ਪੰਜ ਕਕਾਰ ਰਹਿਤ ਧਰੇ ਸਿਖ ਸੋਇ ॥
“Kachhera, Karha, Kirpan, Kangha, Keski – Whoever keeps the discipline of wearing these 5Ks will be known as my Sikh.”
(Bhai Chaupa Singh Rehatnama)

The Panj Kakkaar themselves are not mentioned in Sri Guru Granth Sahib Ji as Panj Kakkaar, but each of the Panj Kakkaar’s are founded on the principles and philosophy of Gurbani. The Panj Kakkaars are embodiments of these principals laid out in Gurbani. Gurbani envisions an ideal human, the Gursikh, to be full of virtues and good deeds. A true Sikh is fully dedicated to the Will of Vahiguru and serves Vahiguru as His humble servant. He must be an active member of society and fully participating in social, religious and political spheres of life. He must not renounce the world and became an ascetic. He must imbibe traits of a saint and a warrior simultaneously. He must fight for truth and justice without any discrimination. He must fight to protect oppressed and downtrodden. He must fight against the enemies despite heavy odds because he is a servant of God’s true principles. All of these principles of Gurbani are directly related to each of the Kakkaars.

Let’s discuss each Kakkaar separately:

Kachhera
The Kachhera is worn as a practical clothing to ensure ease of movement in all circumstances whilst guarding one's modesty. The ‘Knot of the Guru’ which secures the Kachhera, elevates the consciousness of the wearer to remember of his or her commitment to keep high moral character and not committ any sexual misconduct. Gurbani clearly advocates restraining sexual behaviour and considering all others than one's spouse as a son, daughter, brother, sister, or mother and father.

ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ||
"With your eyes do not gaze upon the beauty of others (in a lustful way)."
(Gauree M:5, 274)

Kara
The Kara is a bangle made of pure-iron (sarb loh) which is required to be worn on the arm used the most, and ideally positioned to be seen or felt whenever we act. The Kara is firstly a consciousness activation tool. For example, if a Sikh was to try and steal something, he or she would see their Kara and their consciousness would remind him of her to not perform the wrong deed. It is essentially a handcuff given to Sikhs, by God. It reminds the wearer that he or she is bound and committed to living and practising the Truth. Gurbani reminds us:

ਮਨ ਮੂੜੇ ਦੇਖਿ ਰਹਿਓ ਪ੍ਰਭ ਸੁਆਮੀ || ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਸੋਈ ਜਾਣੈ ਰਹੈ ਨ ਕਛੂਐ ਛਾਨੀ || ਰਹਾਉ ||
“O foolish mind! God, your Lord and Master is watching over you. Whatever you do, He knows; nothing can remain concealed from Him.”(Sorath M:5, 616)

Kangha
For the purpose of keeping hair clean and neat. Without combing hair every day, hair becomes dirty and matted. Matted hair is a symbol of renunciation of the world and celibacy. Gurbani categorically condemns such a lifestyle. Hence, Kangha represents commitment to householder (grihstee) lifestyle.

ਇਕਿ ਜਟਾ ਬਿਕਟ ਬਿਕਰਾਲ ਕੁਲੁ ਘਰੁ ਖੋਵਹੀ ||
“Some look hideous, with their uncut hair matted and dishevelled. They bring dishonour to their family and ancestry.”
(Malaar M:3, 1284)

ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰੀਐ ਤਿਸੁ ਦੇਹੀ ਕਉ ਪਾਲਿ ||੨||
“O Nanak, meditate in remembrance on God, and nurture this body.” (Bihaagraa M:5, 554)

Kirpan
The Kirpan is not just a sword. The word Kirpan derives from two words which signifies and highlights the purpose for which it is to be used: ‘kirpa’, meaning kindness, and ‘aan’, meaning dignity. Whilst the sword can be used in anger or to take revenge, the Kirpan is used in grace and dignity to protect the honour of one’s self or of those who cannot protect themselves. Gurbani instructs us that in order to be free from slavery and bondage one needs to have strength and power. Furthemore Gurbani instructs us to defend the poor and weak.

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ||
"They alone are known as a spiritual hero, who fights in defense of poor and weak."
(Maaroo Kabeer Ji, 1105)

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ||
"If I have power and strength, then I am broken from my bonds and slavery; then, I can do everything (needed)."
(Salok M:9, 1429)

Kes--Keski
Gurbani instructs humans to keep the body in its natural form without altering it and crowned with a turban (keski/dastaar):

ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ||੧੨||
“Purify what is impure, and let the Lord's Presence be your religious tradition. Remain in complete (unaltered) form with a turban on your head. ||12||”
(Maaroo M:5, 1084)

Keeping hair intact is a symbol of submission to God because a true follower of God accepts the form God has created him in. A head without hair is analogous to a maimed limb and sign of turning away from God’s Will. 

ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ||
ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ||੧੦੧||
“Kabeer, you have not shaved your mind, so why do you shave your head? Whatever is done, is done by the mind; it is useless to shave your head. ||101||”
(Salok Kabeer Ji, 1369)

#5. “Does wearing the Panj Kakkaar give me salvation or make me a better person? If not, then why wear them?”
RESPONSE: Bhai Bijla Singh very nicely sums up this point in an article he wrote. He writes:

"Wearing Panj Kakkaars alone does not result in salvation or makes a person better because Panj Kakkaar are part of the Sikh dress code. Guru Sahib did not want anyone to be under the false impression that external appearance alone makes one a Sikh. In other words, adopting a Sikh look does not make one a Sikh. It does not negate the fact that external appearance is required but not without the commitment and dedication to the Gurbani principles. What’s more important is commitment to Gurbani injunctions and living according to the ideals taught in Gurbani. External appearance without the internal commitment to ideals is hypocrisy and any claim of internal commitment without external reflection is a lie. Both are needed because one’s character is reflective of inner dedication and external adherence to principles further strengthens the inner commitment and faith. Gurbani injunctions were written down because principles are the root of a lifestyle, and one’s external appearance and character are reflective of their inner commitment. On the other hand, external appearance alone does not necessarily mean one is actually dedicated to the Sikh way of life. A person who looks like a Sikh but lacks the Sikh character is a hypocrite. Those who are committed to living according to Gurbani would naturally reflect the Sikh appearance but not the other way around. For example, a person in a police or military profession would wear a uniform to show his commitment to his duties and law of the land but anyone else who is not in the police or a military member is an imposter in a uniform. This is why when a Sikh wears Kakkaars, they are communicating to the world that they are committed to fight and lay down their life to uphold justice, righteousness and truth. In other words, they are committed to the lifestyle or principles of Gurbani. For this reason, the Panj Kakkaar were not explicitly mentioned in Gurbani to avoid Gurbani principles being overlooked or diluted by people solely focusing on external appearance."

Anti-Sikhi Parchaar (Part 7): Topic - The After Life

Communists in the appearance of Sikhs have moved on to condemn the existence of any after life and reincarnation. These people are trying to convince people that Sikhs do not believe that there is any life before or after death.

Below are some of the claims of the group of individuals that challenge the existence of the after life with Gurmat responses…

#1. "Gurbani doesn't believe in the concept of the cycle of rebirth and reincarnation through the lives of different animals etc. This is a Hindu concept."
RESPONSE: Hindus drink water! Are you going to stop drinking water? Hindus have a bath! Are you going to stop having a bath? Hindus eats food! Are you going to stop eating food! What a ridiculous claim atheistic claim fuelled by Hinduphobia. 

Below are some of the many examples in Gurbani that explicitly mentions reincarnation and rebirth cycle:

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥
ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥
ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥
ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥
ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥
ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥
ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥
ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥
ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥
ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥
"Gauree Gwaarayree, Fifth Nanak: In so many incarnations, you were a worm and an insect; in so many incarnations, you were an elephant, a fish and a deer. In so many incarnations, you were a bird and a snake. In so many incarnations, you were yoked as an ox and a horse. ||1|| Meet the Lord of the Universe - now is the time to meet Him (in this human body).  After so very long, this human body was fashioned for you. ||1||Pause||  In so many incarnations, you were rocks and mountains; in so many incarnations, you were aborted in the womb; in so many incarnations, you developed branches and leaves; you wandered through 8.4 million incarnations. ||2||  Through the Company of the Holy, you (now) obtained this human life. Do seva - selfless service; follow the Guru's Teachings, and vibrate the Lord's Name. Abandon pride, falsehood and arrogance. Remain dead while yet alive, and you shall be welcomed in the Court of the Lord. ||3|| Whatever has been, and whatever shall be, comes from You, Lord. (Other than You,) no one else can do anything at all. We are united with You, when You unite us with Yourself. O Nanak! Only then one can sing the Glorious Praises of the Lord. ||4||3||72||"
(Gauree M:5, 176) 

In another Shabad Guru Ji says:

ਮਨੁ ਤਨੁ ਥਾਪਿ ਕੀਆ ਸਭੁ ਅਪਨਾ ਏਹੋ ਆਵਣ ਜਾਣਾ ||
ਜਿਨਿ ਦੀਆ ਸੋ ਚਿਤਿ ਨ ਆਵੈ ਮੋਹਿ ਅੰਧੁ ਲਪਟਾਣਾ ||੩||

"He believes the mind and body are all his own; this is the cause of his coming and going. He does not think of the One who gave him these; he is blind, entangled in emotional attachment. ||3||"
(Raamkalee M:5, 882)

In another Shabad Guru Ji says:

ਏਹੁ ਜੀਉ ਬਹੁਤੇ ਜਨਮ ਭਰੰਮਿਆ ਤਾ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ||"This soul wandered through countless incarnations, until the True Guru instructed it in the Word of the Shabad." (Aasa M:1, 465)

#2."No one remembers their past life. Gurbani doesn't mention anything about past life."
RESPONSE:

Either the person claiming this suffers from amnesia or they have mistaken their study books on atheism for Gurbani because Gurbani clearly mentions the past life.

Bhagat Kabir Ji clearly states his past life:

ਪੂਰਬ ਜਨਮ ਹਮ ਤੁਮ੍ਹਰੇ ਸੇਵਕ ਅਬ ਤਉ ਮਿਟਿਆ ਨ ਜਾਈ ||
ਤੇਰੇ ਦੁਆਰੈ ਧੁਨਿ ਸਹਜ ਕੀ ਮਾਥੈ ਮੇਰੇ ਦਗਾਈ ||੨||

"In my past lives, I was Your servant; now, I cannot leave You. The heavenly sound current resounds at Your Door. Your insignia is stamped upon my forehead. ||2||"
(Raamkalee Kabir Ji, 970)

#3. "No one has died and come back to say what the after life is like. The Guru never claimed to know what the after life is."
RESPONSE: This claims reminds me of a frog living a small pond who is unable to comprehend that the ocean actually exists. Guru Ji has not only seen the after life but has come back and written what he has witnessed in Sri Guru Granth Sahib Ji:

ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ || ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ||
ਨਹੀ ਲੇਪੁ ਤਿਸੁ ਪੁੰਨਿ ਨ ਪਾਪਿ || ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ||੪||੨੫||੩੬||

"Listen to the true story of the Saints. They speak only of what they see with their eyes. (The Saints say that) God is not influence with virtue or vice. Nanak's God is Himself all-in-all. ||4||25||36||"

(Raamkalee M:5, 894)  

Guru Sahib describes the truth that happens in the Lord's court as seen by Him. The following Shabad is about what happens to a Tappaa (ਤਪਾ), a so called holy man, who slandered Guru Sahib. Guru Ji tells us what happened to him in the next world after death:

ਮਹਾ ਪੁਰਖਾਂ ਕੀ ਨਿੰਦਾ ਕਾ ਵੇਖੁ ਜਿ ਤਪੇ ਨੋ ਫਲੁ ਲਗਾ ਸਭੁ ਗਇਆ ਤਪੇ ਕਾ ਘਾਲਿਆ ||
ਬਾਹਰਿ ਬਹੈ ਪੰਚਾ ਵਿਚਿ ਤਪਾ ਸਦਾਏ || ਅੰਦਰਿ ਬਹੈ ਤਪਾ ਪਾਪ ਕਮਾਏ ||
ਹਰਿ ਅੰਦਰਲਾ ਪਾਪੁ ਪੰਚਾ ਨੋ ਉਘਾ ਕਰਿ ਵੇਖਾਲਿਆ ||
ਧਰਮ ਰਾਇ ਜਮਕੰਕਰਾ ਨੋ ਆਖਿ ਛਡਿਆ ਏਸੁ ਤਪੇ ਨੋ ਤਿਥੈ ਖੜਿ ਪਾਇਹੁ ਜਿਥੈ ਮਹਾ ਮਹਾਂ ਹਤਿਆਰਿਆ ||
ਫਿਰਿ ਏਸੁ ਤਪੇ ਦੈ ਮੁਹਿ ਕੋਈ ਲਗਹੁ ਨਾਹੀ ਏਹੁ ਸਤਿਗੁਰਿ ਹੈ ਫਿਟਕਾਰਿਆ ||
ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ || ਸੋ ਬੂਝੈ ਜੁ ਦਯਿ ਸਵਾਰਿਆ ||੧||

"Behold the fruit the penitent gathers, for slandering the Great Primal Being; all his labours have gone in vain. When he sits outside among the elders, he calls himself a penitent; but when he sits inside, the penitent commits sin. The Lord has exposed the penitent's secret sin to the elders. The Righteous Judge, Dharam Raaj, said to the Messenger of Death, "Take this penitent and put him with the worst of the worst murderers." No one is to look at the face of this penitent again. He has been cursed by the True Guru. Nanak speaks and reveals what has taken place in the Court of the Lord. They alone understand, who are blessed and adorned by the Lord. ||1||"
(Gauree M:4, 315)

#4. "Gurbani is interested in the present rather than past and future."
RESPONSE: If there is no re-birth then there is no need for Naam Japna which is the basic principal of Sikhi. Naam Japna can lead to the tearing of the account of one's Karma.

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਜਗਜੀਵਨਿ ਹਰਿ ਉਰਿ ਧਾਰਿਓ ਮਨ ਮਾਝਾ ||
ਧਰਮ ਰਾਇ ਦਰਿ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇਖਾ ਸਮਝਾ ||੪||੫||

"Those, unto whom the Lord, the Life of the world, has shown Mercy, enshrine Him within their hearts, and cherish Him in their minds. The Righteous Judge, Dharam Raaj, in the Court of the Lord, has torn up my papers; servant Nanak's account has been settled. ||4||5||"

(Jaitsree M:4, 697)

#5. "Dharam Raaj, an angel who is said to be a judge in the after world who judges our actions and delivers judgement does not really exist. Gurbani just uses the concept of Dharam Raaj as a metaphor to help explain things to Hindus. The real divine-judge is our conscience. The conscience does the job of judging one's actions."

RESPONSE: Gurbani clearly states that Dharam Raaj does exist. Yes - he exists!

ਧਰਮ ਰਾਇ ਹੈ ਹਰਿ ਕਾ ਕੀਆ ਹਰਿ ਜਨ ਸੇਵਕ ਨੇੜਿ ਨ ਆਵੈ ||

"The Righteous Judge, Dharam Raaj, exists; he is the creation of the Lord; (but) he does not approach the humble servant of the Lord."
(Bihaagraa M:3, 555)

If the individual conscience of every person is Dharam Raaj then that would mean that truth is subjective, not objective. No single human beings conscience matches. One person's conscience says alcohol is evil, yet another's says it is acceptable. One person's conscience says it okay to behead non-believers, whilst another's conscience says it is okay to behead animals but not humans. Certain things are definitely either right or wrong, and cannot be left to be decided by individual conscience. It would be crazy to say that something is right if someone's individual conscience says it is right.  That would sounds like atheism (and mayhem!). According to Gurbani the truth is objective.

ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ||
"There is only one religion of Dharma; let everyone grasp this truth."
(Basant M:1, 1188)

#6. "There is no scientific proof of reincarnation and the after life."

RESPONSE: Everything is recycled; nothing dies. Even atoms are recycled and they are reborn as new things. DNA transfers from parents to children. Parents live forever through their children, i.e. they got partly born through children.

On 29th August 2014 a team of Belgium psychologists and medical doctors associated with the Technische Universität of Berlin announced that they had proven by clinical experimentation, the existence of some form of life after death. They based their conclusions on a study using a new type of medically supervised near-death experiences, that allow patients to be clinically dead for almost 20 minutes before being brought back to life.

Dr. Ian Stevenson, Ph.D., former Professor of Psychiatry at the University of Virginia School of Medicine, spent 40 years researching reincarnation stories within children.  This former chairman of the Department of Psychiatry and Neurology investigated over 3000 independent stories of children who claimed to have memories and know people from their alleged past lives.  According to Stevenson, the number of cases that are worth considering is so high that it exceeds the ability of him and his team to investigate them all.

Why would there be so many cases of children who claim to have been other people, who know the specific names and interpersonal relationships of the person they recall being, who have similar behaviour and personalities as the people they claimed to be, who have birthmarks and abnormalities where they claimed to have suffered wounds in their past lives, and who have specific phobias linked back to alleged past life traumas if reincarnation did not exist?  When we consider that there is no naturalistic explanation that can account for all of data, and when we consider the explanatory power of reincarnation, we are more than justified in subscribing to reincarnation for scientific reasons.  The accounts are far too precise to be chalked up as chance, and all other explanations are inadequate in trying to explain such a wide array of data.